The Ancient Christian Religion, Book 2 · Part 1 · Chapter 4
CHAP. IV. Concerning the denial of our selves in point of fleshly Vanities; or the Nature of Christian Humility for Sin.
SECT. I.
SElf-denyal is one of the great things which our Lord Christ held forth to his Followers, both in Life and Doctrine; and that under such an absolute necessity, as that without it none could be his Disciples, Luke 9. 23. And knowing perfectly what was in Man in respect of this, as well as in other Enormities; he labours to free him from the captivity of this Corruption, as from that Root from whence his Misery had its Original, and which tends to make it perpetual.
Self, I take to be truly expressed, or described thus: The Will of Man corrupted, and as such, made the Rule of his Actions. Whereas God never ordain'd Man's Will to have such Dominion, but alway to be in subordination to Reason, and his Will and Reason to be subordinate to the Will of God revealed to him. Jer. 10. 23. O Lord, I know that the way of Man is not in himself; it is not in Man that walketh to direct his steps. And therefore by how much Men are actuated by the impulse of their desires, without regard to the Will of God, or Rational Principles, as regulated by the Will of God; they are so far guilty of that Iniquity, which is censured by the Apostle, Ephes. 2. 3. Among whom also we all had our Conversation, in time past, in the Lusts of our Flesh, (or of the Mind) fulfilling the Wills, foreign, desideriis, of the Flesh, and of the Mind. In which state a Man is compared very fitly to a Bullock unaccustomed to the Yoke, Jer. 31. To a wild Ass which useth to snuff up the Wind, Jer. 2. 24. To a swift Dromedary traversing her ways, Jer. 2. 23. as supposing themselves to be Masters of their own ways, saying in effect, Who is Lord over us? And while the Creature is held in this corruption or blindness of Understanding, he cannot serve God; For no Man can serve two Masters, Matth. 6. 24. A necessity therefore there is, that this Will of Man be subdued, because it produceth nothing to Godward; God's Children are not born of Flesh, neither of the Will of Man, John 1. But of the Will of God; Of his own Will begat he us, Jam. 1. 18.
Now the Design of Christ in establishing Christianity, being to destroy this corrupt Principle, the depraved Will of Man, and to advance the Will of God, to be done on Earth as it is in Heaven; we shall therefore endeavour to set forth the Work of Self-denial in its gradual and particular Operations:
1. Powerful conviction of Sin, and Man's wretchedness on that account.
2. An awful consideration of God's Majesty and Justice.
3. Due observation of the patience of God in waiting to be gracious.
4. True sense and sorrow of heart for Sin, as committed against a gracious God.
5. Hatred against Sin in the very first thoughts or motions of it.
6. Humble confession to God, and application to him for mercy.
7. Solemn resolutions henceforth to become subject to the Will of God.
The opening of which Particulars will (I conceive) comprehend, whatsoever is generally to be found in Christian Men, (when becoming such) with respect to the Internal, or inward part of Self-denial, which is our present undertaking; referring what is concomitant thereto, in point of further actual Obedience, to its proper place, when we come to speak of the External parts of Christian Religion.
SECT. II. Of the Powerful conviction of Sin, and a sense of the wretchedness of Sinners upon the account of Sin.
For the better attaining to a powerful conviction of Sin, and a sense of Man's wretchedness by reason of Sin, it is necessary to understand the general state of Transgression into which Mankind is involved; concerning which we find the Scripture giving this Testimony, That all have sinned, and come short of the Glory of God, Rom. 3. 23. And that by one Man Sin entred into the World, — for that all have sinned, Rom. 5. 12. And that the whole World lieth in Wickedness, 1 John 5. 19. Which is also evident by common experience, every Nation being greatly corrupted, through the abounding of Iniquity; and the universality of the ways of Sin doth evince the same, none being free from Mortality, and the Calamities of Mankind: so that the Apostle might well say, That both Jew and Gentile are proved to be under Sin.
The Sin of Mankind is either Original or Actual. The first is come upon all, even the very Infant State of Mankind lie under it; of whom that saying is true, Rom. 5. They have not sinned after the similitude of Adam's Transgression. Yet Death reigning over them, proves the Transgression of Adam to be upon them. This is that Root Sin, called the Sin of the World, John 1. 29. whereof none are free. Nor is it convenient to extenuate or lessen this Sin, either in its nature, or the punishment it brings with it; It being indeed the filum certissimum, or leading Thred to all other Iniquities, Mankind being hereby corrupt, ob origine, and wholly deprived of the Glory of God, without the intervening Mercy of a Saviour. And hence we find David, when complaining of his sinful State, looks back to his corrupt Original, Psal. 51. 5. Behold, I was shapen in Iniquity, and in Sin did my Mother conceive me. Knowing (as Job saith) none can bring a clean thing out of an unclean thing. So that they are not to be despised, who say, That in our humiliation for Sin, we ought to bewail this our sinful Original among the rest of our Iniquities; which hath been to Adam's Posterity, like the Sin of Traitors, which bringeth with it corruption of Blood to their Off-spring, for which they must bear the shame of such Transgressions. How do we find that the Sin of Progenitors was wont to be lamented by their Off-spring among the Israelites, Lam. 5. 7. And is there not the same reason that Adam's Children should do the like, as being sensible of the evil Consequences thereof? We also may say, Our Father hath sinned, and we have born his Iniquity.
2. To bring Men to a powerful Conviction, and so to Conversion, the knowledg of our Personal Offences is by all means especially necessary, which are aggravated according to the Circumstances we lie under, in respect of the means which we have to know and to avoid Sin; and therefore those who follow sinful Courses, where the Law of God or his Gospel is published, from time to time, and may be consulted with at their pleasure; who have the Records, or Holy Writings of God by them, must needs be very greatly guilty before God, not only for doing what he hath forbidden, and omitting what he hath commanded, but for that these Sins are committed with an high hand. John 9. 41. If ye were blind, ye should have no Sin; but now ye say ye see, therefore your Sin remaineth. John 15. 24. If I had not done among them the Works which none other Man did, they had not had Sin; but now have they both seen, and hated both me and my Father.
And though our Saviour here, say the Jews, had not had Sin, &c. It is certainly to be understood, not in that respect in which now they were guilty. For when he else-where teacheth, that it shall be more tollerable for Sodom and Gomorrah, than for the Cities of Israel, where his mighty Works were done; yet he doth not thereby acquit Sodom, in the day of Judgment, from most just condemnation: For though they had not so great means as Chorazin and Bethsaida had, yet they had means sufficient to leave them without excuse; and among other helps, common to Mankind in general, as the mighty Works of Creation, common Providence, the Principles of Reason, or the Law of Conscience, &c. they had this additional advantage of Righteous Lot his living among them; who also shewed them the way of Righteousness; all which must needs render them even self-condemned, when God shall judg Men in Righteousness. It is evident therefore, that as the plenitude of means to see and avoid Sin, doth greatly aggravate the Sins of those who abuse such favours: so neither shall those escape whose Advantages are less, because all have that which is this way sufficient; as is well observed by Mr. J. Calvin, according to Mr. J. Goodwin's quotation of him, which I will here insert, and then proceed to shew the nature of that powerful Conviction of Sin, which is attended with Conversion.
After that Adam was left in such confusion, he was fruitful in his cursed Seed, to bring forth a Generation like unto him; that is to say, vicious, perverse, corrupted; void and destitute of all Good, rich and abounding in Evil. Nevertheless the Lord of his Mercy, who doth not only love, but is himself Love and Charity, — giveth them time and leasure to return unto him, and set themselves to that Obedience from which they had strayed: And though — suffering them to go after the desires and wishes of their Lusts, without Laws, without Government, without any correction by his Word: yet he hath given them warnings enough, which might have incited them to seek, taste and find him, — and do him homage according to the dignity of a Lord so good, so powerful, so wise, and eternal.
SECT. III. Awful consideration of the Majesty, Justice, and Goodness of God.
Powerful Conviction of Sin, which leads to Salvation, takes its beginning, and is carried on by the help of due consideration, of the Majesty, Justice, and Goodness of God. To which purpose the Lord calleth upon the Wicked, Psal. 50. 22. after this majestick manner, Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver you. The Prophet Habakkuk, upon contemplation of the Majesty of the Works of God, shews the Effect it produceth; Chap. 3. 16. When I heard, my Belly trembled; my Lips quivered at the Voice; rottenness entered into my Bones, and I trembled in my self, that I might rest in the day of trouble: When he cometh up unto the People, he will invade them with his Troops. Here we are moved to consider the Majesty and Justice of God, from the observation of what he did to his implacable Enemies of old time, and thence to learn, that he will certainly punish Iniquity: Yea, how often are the Children of Men stirred up to consider what God did to Pharaoh, Baalam, the Egyptians, and the Midianites, that so they might beware of provoking the Eyes of his Jealousie, by sinning against him. Yea, and from these his proceedings with Sinners, is his Righteousness understood, as we read, Micah 6. 5.
It is the Son that considereth, which turneth from the sinful way, Ezek. 18. 28. whilst the careless and forgetful Fools consider not that they do evil, Eccles. 5. 1. When God would convict Israel of Sin, he doth it by provoking them to consider their ways, and his Judgments that were upon them for Sin, Hag. 1. 5, &c. He that doth not consider that God, in whose Power is the Breath of his Nostrils, will never turn to him, but flatters himself with a perswasion, that God is such an one as himself, Psal. 50. 20. Or else, that their doings are not very ill, though never so wicked, Mal. 4. 13. What, have we spoken so much against thee? But contrariwise the considerate Soul cryeth out, Against thee, thee only have I sinned, and done this evil in thy sight, Psal. 51. 4. Certainly, the want of Consideration staves off Conviction, and makes Men give their Souls wicked counsel; as may be seen, Luke 12. 19. Soul, take thine ease, eat, drink, and be merry: Which may provoke God in justice, even at that very time, to take away their Souls. Let Men therefore consider the severity of God, who (however they flatter themselves) hath said, I will reprove thee, and set thy Sins in order before thee. And again, God shall wound the Head of his Enemies, and the hairy scalp of such an one as goeth on still in his Trespasses, Psal. 68. 21. Let us therefore behold, and consider the goodness and severity of God; his severity to them that fell from him, his goodness to them that continue in his goodness; otherwise they must know a time of cutting off.
The consideration of the brevity of our Life, is a strong motive to Conviction; and hence God himself breatheth forth these Expressions, O that they were wise, that they would consider their latter end, Deut. 32. 29. That David might know how frail (infirm and weak) he was, prays that God would make him to know his end, and the measure of his days, Psal. 39. 4. It is in vain for any to hope for Remission of Sin, who have not been convicted of, and humbled for it in this World; for when our Saviour saith, Except ye repent, ye shall all perish, Luke 13. 3. He points us to a Work which we must pass through before our end come.
The most important Motive to this powerful and effectual Conviction whereof we speak, is that unspeakable Goodness of God manifested in Christ. For how canst thou see the condescension of thy God to send his Son to die for thee, and thou not consider what manner of Love this is? Shall God stretch out his hand all the day long, and wilt thou not regard it? Doth he beseech thee to be reconciled to him, and wilt thou not observe him to comply with such tenders? 2 Cor. 5. 20. Wilt thou harden still thy impenitent Heart, and so treasure up to thy self Wrath against the Day of Wrath? Rom. 1. O foolish People and unwise, do ye thus requite the Lord? Is not He thy Father that hath bought thee? &c. Consider therefore how great things he hath done for you, Deut. 32. 6. 1 Sam. 12. 24.
SECT. IV. Of the great patience of God in waiting to be gracious to Sinners.
We are taught by the Apostle, Rom. 2. 4. that it is the Goodness and Forbearance, or Long-suffering of God, that leads Sinners to Repentance; that is, God designs to overcome them at the last this way. Thus he dealt with the old World, Gen. 6. 3. giving them time, or space of Repentance, but they abused his patience, and repented not. Thus he dealt with his Ancient People, suffering their manners in the Wilderness, Acts 13. 18. foreign, as a Nurse her Children; yet they were overthrown in the Wilderness, 1 Cor. 10. But the Ninevites improved the Patience of God unto Repentance; and surely such as consider it, will do the same. For what can more oblige a Sinner, than to consider his manifold Provocations, wherewith he hath provoked the Lord the many Days, and Years, wherein he hath made himself obnoxious to the Wrath of God, and yet he is spared? and God is speaking still with this gracious Voice, Jer. 14. 27. Wilt thou not be made clean? when will it once be? A like heart-breaking passage we have, Jer. 2. 32. My People have forgotten me days without number. The Lord would hereby inform Sinners that he waits, and thinks the time long ere they return to him.
That Parable of our Saviour, Mat. 2. 36, 37. sets forth to the Life, the Patience of the Almighty. He sends once, and again, but his Request is denied, and his Messengers beaten and slain; yet his Patience is extended: He will send his only Son, if peradventure Sinners will yet be intreated. What Patience like to this? The Majesty of God being considered on the one hand, and the vileness of the Sinner on the other. Our Blessed Saviour, who is God over all, blessed for ever hath shewed forth such Patience in order to Sinners Conversion; that who ever contemplates it aright, will even be confounded, and broken as it were in pieces, to consider the Maledicta and Malefacta, the ill Words, and ill Deeds, which he bore on this account. Yea, even now he suffereth with great Patience, the Emnitious Sinner, who, like Saul, breaths forth Persecutions and Blasphemies against him; and whilst he might destroy them, gently bespeaks them thus: Saul, Saul, why persecutest thou me? This, this was that, which led one Sinner, a chief Sinner, unto Repentance; and doubtless, will effect the same blessed Work, where such his Gracious forbearance is considered, as the Apostle witnesseth, 1 Tim. 1. 16. Howbeit, for this cause I obtained Mercy, that in me Jesus Christ first might shew forth all Long-suffering, for a Pattern to them which should hereafter believe to Life everlasting. True it is, incorrigible Sinners do abuse all the Patience of God, who though he waits that he may be Gracious, as Isa. 30. 18. yet do they wretchedly fulfil the saying, Isa. 26. 10. Let favour be shewed to the Wicked, yet will he not learn Righteousness; in the Land of uprightness will he deal unjustly, and will not behold the Majesty of the Lord. And again, Eccles. 8. 11. Because Sentence against an evil work is not executed speedily, therefore the hearts of the Sons of Men are fully set in them to do evil. Thus, though it be most certain, that the Long-suffering of God to us-ward, is an evidence that he is not willing that any should perish, but that by this means they should come to Repentance, and to the knowledg of the Truth, and be saved, 2 Pet. 3. 9. Yet do they turn this Grace into wantonness, dispising the riches of his Goodness, not considering that the forbearance of God should lead them to Repentance. Howbeit, this Grace is not in vain, but effectual upon the serious Soul: Psal. 86. 15. But thou, O Lord, art a God full of Compassion, and Gracious, Long-suffering, and plenteous in Mercy and Truth; O turn unto me, and have mercy upon me: Give thy strength unto thy Servant, and save the Son of thy Handmaid.
SECT. V. Of true sence and sorrow for Sin, as committed against a Gracious God.
To see Sin to be exceeding sinful, is an excellent Introduction to Christianity, and so necessary, that the Internal part thereof is not rightly founded without it. Hence, Rom. 7. 13. this we learn, That God's powerful manifestation of Himself to the Consciences of Men, when he reveals the dreadful Nature and Effects thereof, is, that Sin might appear working Death; that so by his Command, Sin might appear exceeding sinful, testifying that in the filthiness thereof there is lewdness, Ezek. 24. 13. yea, many aggravations, but above all that, it is committed against that God from whom we receive Life, and Breath, and all good things. The thoughts of this broke the Heart of David, more than all the aggravations of his sin, in the case of Uriah (which yet were very dreadful) Psal. 51. 4. Against Thee, Thee only have I sinned, and done this evil in thy sight. Hence he crieth out, Psal. 38. 5. My Wounds stink and are corrupt, because of my foolishness; there is no soundness in my flesh, because of my sin, — for my Loyns are filled with a loathsome Disease, and there is no soundness in my Flesh. All which proceeded from the Arrows of the Almighty (as he speaks ver. 4.) which are those powerful Convictions that the Law worketh, when by it Sin is revived, or made to shew its strength, Rom. 7. And herein is that saying verified, The Law worketh Wrath; and causeth the Sinner to cry out, O wretched Man that I am, who shall deliver me from the body of this Death, Rom. 7. 24. This sense of Sin is expressed by the pricking of the Heart, Acts 2. 38. which proceeds from that word, which is sharper than any two-edged Sword, because it is a Revealer of the thoughts and intents of the Heart, Heb. 4. 12. The very secret evils committed long ago and forgotten, are now set before the Sinner; as Job speaks, Job 13. 26. Thou makest me possess the sins of my youth: Yea, as witnesseth another, Psal. 90. 8. Mens secret sins are set in the light of his Countenance. Upon this followeth a Godly sorrow, Jer. 31. 19. After I was instructed, I repented (saith Ephraim) I smote upon my Thigh, I was ashamed; yea, even confounded, &c. Of this Matter speaketh David most feelingly, Psal. 77. 2, 3, 4. In the day of my trouble, I sought the Lord; my Sore ran in the night, and ceased not, my Soul refused to be comforted. I remembred God, and was troubled, I complained and my Spirit was overwhelmed; thou holdest mine Eyes waking, I am so troubled I cannot speak. With which agrees the experience of the most inward Christian, in the time of his Conversion, who is rather struck with astonishment in the consideration of his Miserable Estate, than filled with Words: Whose way is now to mourn in secret, to search with all diligence into his ways and doings in Times past, and in the bitterness of his Soul to pour out his Complaints before the God of Heaven; watching as one that watcheth for the Morning Light, till the Lord have Mercy upon him, without which he apprehends he is for ever lost, Psal. 130. 5, 6.
SECT. VI. Of hatred against Sin, in the very thought, or first motions to it.
When Godly Sorrow hath thus placed it self in the heart of a Sinner, Satan then enraged, would have him swallowed up, and to that purpose taking occasion by the Law, stirreth up all manner of concupiscence in his Soul, Rom. 7. 8. so that he might weary him of that Travel after the New Birth, and reduce him to his old repose in his Iniquities; but God who hath his Eye over his poor Creatures, turns this to Good, and makes the Soul by this fall into a great hatred of Sin, and an irreconcilable indignation against it; Rom. 7. 15. What I hate, that do I, is the sad complaint of such a Sinner. Of this holy indignation against Sin, we read, 2 Cor. 7. 11. For behold, this self same thing that ye sorrowed after a Godly sort, what carefulness it wrought in you; yea, what clearing of your selves; yea, what indignation; yea, what zeal; yea, what revenge, &c. And now is that Counsel of the Lord, Psal. 97. 10. very acceptable; Ye that love the Lord, hate evil. And Davids experience is now understood, who saith, I hate vain Thoughts, I hate and abhor Lying: I hate every false Way, Psal. 119. And this Christian Vertue is the most potent against the sins, wherein the Sinner hath the most offended, Psal. 101. 3. I will set no wicked thing before mine Eyes, I hate the sins of them that turn aside; there shall no such thing cleave to me. This had been his own great Trespass, who thus speaketh, in that dreadful case of Uriah; and is the great object of his dislike, it being ever before him; as he saith, Psal. 51. 3. So the sacred Apostle, more nauseates his Sin in persecuting the Church of God, than any thing, 1 Cor. 15. 9.
This hatred of Sin standeth especially in two things. 1. In flying from it, as from the most dangerous thing in the World, 2 Tim. 2. 22. Flee youthful Lusts. 1 Cor. 6. 18. Flee Fornication. Every sin that a Man doth, is without the Body; he that committeth Fornication, sinneth against his own Body. 1 Pet. 3. 11. Eschew evil. Ephes. 5. 3, 4. But Fornication, and all Uncleanness, or Covetousness, let it not be named among you; neither Filthiness nor foolish Talking, nor Jesting, which are not convenient.
Secondly, In doing all we can to destroy Sin, both in our selves and others. And here we must bear a free Testimony against it upon all due occasions, as our Place and Capacity repuires. For thus doth God himself shew his hatred against Sin by detecting, or making discoveries of it. And this hath been the work of the Righteous, who as they reproved, so their righteous Souls were vexed from day to day, with the unlawful deeds of evil Men, 2 Pet. 2. 7, 8. A true hatred of Sin, will especially lead us to mortifie, crucifie, or kill it; as Paul, 1 Cor. 9. I beat down my Body, I bring it in subjection. And as he did thus for himself, he endeavoured to do the like, or at least to see the like done by others, labouring always to turn Men from Darkness to Light, and from the power of Satan unto God; Having in a readiness, to revenge all disobedience, 2 Cor. 10. 6. And to bring into subjection every thought, to the obedience of Christ, ver. 5.
SECT. VII. Of humble confession to God, and application to him for Mercy.
One of the most sure evidences of the reality of the Work of Grace, as it respects the internal part of Christianity, is the deportment of the Sinner between God and his own Soul, in point of Humiliation, Confession, and Supplication; and where it is so, there it is thus. All high thoughts of a Mans self are laid aside, he now consults not his Parentage, he glorieth not in the Honour of this World; his noble Extraction signifies little. If his Father was honourable in Vertue, he is ashamed he should have so vile a Son: If his Father was Vitious, he laments his Pedigree, and most of all, that he hath troden the same vitious steps. When God would humble Israel, he tells them their Father was an Amorite, their Mother an Hittite, Ezek. 16. 3. When Israel would humble themselves, they say, We have sinned with our Fathers, we have committed Iniquity, we have done wickedly; our Fathers understood not, &c. Psal. 106. 6, 7. But most of all, he layeth himself in the Dust, as having the largest Bill against himself. Thus David, Psal. 32. 5. I acknowledg mine iniquity unto Thee, and my sin have I not hid; I said, I will confess my transgressions unto the Lord: And he forgave the iniquity of my sin. Here we find forgiveness of Sin, upon confession of Sin; an Evangelical Grace; 1 John 1. 9. If we confess our sins, he is faithful and just to forgive us our Sins, and to cleanse us from all Iniquity. Our Saviour setteth forth the nature of a true Convert, in this point, Luke 15. in the Parable of the Prodigal, who upon his return to his Father, comes with this humble Confession: Father, I have sinned against Heaven and against thee, I am not worthy to be called thy Son, make me as one of thy hired Servants. Under this Speech is set forth the condition of every true Christian, whose Heart is rightly touched with the sense of his Iniquity. Yea, surely the Soul is ever thus humbling it self before God, it can hardly think it ever layeth it self low enough. The words of the Prophet, Prov. 30. 2. are considerable to this purpose: Surely, I am more brutish than any Man, and have not the understanding of a Man in me. It is doubtless the nature of true Grace, to abase the Sinner before the Lord exceedingly. Hence the Apostle crys out, Depart from me, for I am a sinful Man, O Lord, Luke 5. 8. As if he should say, Lord, I am not fit to come where thou art, I am so vile; and so the pious Centurion, I am not worthy thou shouldst come under my Roof. Nor is this the frame of a Christian only in the time of his Conversion, but it remains with him from time to time, finding still occasions of Humiliation; not only from the remembrance of former, but also from the experience of his daily Infirmities, to prostrate his Soul before the Lord, Lam. 3. 19, 20, 21. and Rom. 7. I find then a Law (saith the Apostle) that when I would do good, evil is present with me; for I delight in the Law of God after the inner Man, but I see another Law in my Members warring against the Law of my Mind.
As the truly regenerate Man is deeply humbled before God, and made to acknowledg his Deeds, Acts 19. 18. So he is exceeding much devoted to the Lord in Prayer, especially private Prayer, which he can better perform with sighs and groans, than with words; and yet sometimes finds enlargement to pour forth his Soul in fervent Expressions to his Heavenly Father; who hath great delight in the Prayer of the Upright. In the 88 Psalm, we have an abridgment of those sorrowful Complaints, and fervent Desires, which are wont to proceed from the Faithful Children of God, whose Cries go up to him night and day. As also testifieth our Saviour, who informs us that the Elect do cry unto God day and night; And to encourage this Work so acceptable to God, puts forth a Parable, Luke 18. 1. teaching Men to pray always, and not to faint. In these Heart-Prayers, or secret Devotions (for as yet the New-born Christian can do little openly) great is the communion such Souls have with God in Spirit: great also is the submission of such Souls to God, for they being truly humbled, do bear the rebukes of the Almighty with great content; their uncircumcised Hearts being now humbled, they bear the punishment of their Iniquity, as we read Levit. 26. 41. Yea, they taste the words of the Prophet, Mich. 7. 9. I will bear the indignation of the Lord, because I have sinned against him, — He will bring me forth to the Light, I shall behold his Righteousness. These are the Souls who justifie God in all Fatherly Corrections, as being merciful beyond their desert; who punisheth much less than our Iniquities deserve. If the Lord hide himself, they pursue him with Supplications; if he manifest himself to them, they pray for the continuation of such favours. Thus they continue in Prayer, and watch in the same with thanksgiving, Col. 4. 2.
SECT. VIII. Of the Resolves of duly-humbled Souls.
Holy and hearty Prayers to God, seldom go without some solemn Vows, or Expressions, of Holy Resolutions and Purposes, to be at the dispose of that God to whom such Prayer is only due. And because the sum of all we can purpose or resolve, is to cleave unto the Lord; so the regenerate Soul doth most ardently adhere to him, as Cant. 1. 4. Draw me, we will run after thee, — We will remember thy Love more than Wine; the Upright love thee. They are in relation to Christ, resolved as Ruth to Naomi, Ruth 1. 16, 17. even to follow him in life and death. And as for Sin, O how great is the purpose of their Hearts to have no more to do with it. Plal. 17. 3. Thou hast proved my heart, thou hast visited me in the night, thou hast tried me, and shalt find nothing; I have purposed my mouth shall not transgress. When David was in trouble, his Prayers and Promises went together, Psal. 66. 13, 14. And so they did in the case of Jacob, Gen. 28. 20, 21, 22. and like faithful Men they performed their Promises when their Prayer was answered. Surely when God healeth the backslidings of poor Creatures, and gives some taste of his Grace, then are they ready to say with Ephraim, What have I to do any more with Idols? Ashur shall not save us, we will not ride upon Horses, neither will we say to the works of our hands, Ye are our Gods; for in Thee the Fatherless findeth mercy, Hosea 14. 3, 8. And now the great desire of the Heart is, that the enlightned Soul may no longer live to himself, but to him that died for him, and rose again; and thus conforming themselves to the Exhortation, Acts 11. 23. With purpose of Heart to cleave unto the Lord: seriously recogitating the vanity of their former ways, they turn their feet unto the Testimonies of the Lord, Psal. 119. 59.
Now as in the former Chapters we have endeavoured to set forth the Knowledg of God, and Jesus Christ whom he hath sent, and therewithal shewed the nature of true Faith, as by it we are made partakers of the Righteousness of God, and justified from all things from which we could not be justified by the Law. So in this Chapter, the sum of what we have said, is to shew the nature of true Repentance unto Life, which is one of the great Blessings of the Gospel of God, and was even so from the beginning. For the Law never did, neither ever could give such Repentance unto Men; but being not the ministration of Faith, it worketh Wrath, and leaves Men under condemnation, as we have shewed: For if there had been a Law given which could have given Life, verily Righteousness should have been by the Law, Gal. 3. 21. Now, forasmuch as this Mercy of Repentance unto Life, hath in all Ages been granted unto Men: It is thence evident, that the blessed Effect of the Gospel hath been granted to Sinners in all Ages, but more clearly revealed to us in these last times; let us therefore give all diligence to bring forth Fruit meet for such Repentance; lest at the last it be such as ought to be repented of. It is Godly Sorrow that worketh Repentance unto Salvation. A truly contrite Heart becomes a Christian well, even in his progress in the ways of Christianity; because he hath need to pray daily for the forgiveness of those Trespasses, which by humane frailty he falleth into. Gospel-Repentance being granted us as a state of Humiliation, admits of more exactness on our part, as well as other Graces; for who can say, There is nothing of Corruption yet unsubdued? And if not, Doth it not call for Humiliation, in order to its effectual purgation? certainly it doth.